Sünne Juterczenka's book can be recommended to anyone who wants to become familiar with the facts of the first and major phase of British Quaker missions to the continent (1654–1720). The author informs the reader about missionary theology, many particulars regarding the missionaries, geographical extent (all over Europe), missionary centres (of which Amsterdam was the principal) and the formation of congregations. Internal and external networks are discussed in the second part of the monograph. Among the first are personal relations and the various Meetings. Prominent and influential patrons such as Elisabeth van de Palts, Franciscus Mercurius van Helmont and Benjamin Furly are discussed. The author then introduces literary output and its distribution. Within the framework of the European network of religious reformists she pursues relations with Baptists, Remonstrants, Collegiants, Pietists and spiritualists, also paying attention to transconfessional cooperation. In the third part of the book she deals with the debates and points of disagreement with Baptists, Collegiants, Labadists, Antoinette de Bourignon and others. On the basis of the history of Quaker missions the author has succeeded in proving that a small religious group with strongly deviating opinions and practices in the seventeenth and eighteenth centuries was able to break through all kinds of geographical and confessional boundaries by means of social networks. However, her method of working calls for some criticism. The readability of this study labours under an incoherent framework and its title does not faithfully represent the contents. There are a few glaring errors. Two examples: Juterczenzka treats exhaustively the subject of the printers of Dutch Quaker publications, paying hardly any attention to the publishers who were far more important for the publication of a book or a pamphlet; and Galenus Abrahamszoon de Haan is classified among the Collegiants, whereas he was a Baptist. Moreover, the author seems to ascribe too much significance to the small group of continental Quakers with their but limited effective missionary fervour. The contacts they managed to make were rather the consequence of conforming opinions than of conversions. Finally, only poor scholarship could make the author declare that the Puritan influence upon continental Pietism was confined to the ‘history of ideas’. Decades earlier Puritanism and Reformed Pietism had been reformation movements, not only in Europe, but all over the world, far eclipsing the Society of Friends.